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by St. John, between our Saviour and the Fews,
in proof of his divinity and mission. Beside that
giving us another of his sermons so very like to
this in St. Matthew, and so many of the same doc-
trines in it, he might not think it requisite to re-
cord them both. And that the two former grounds
of their opinion have as little in them, will appear
from the reasons which are given why those sermons
are not the same. As,

1. St. Luke's omission of several material parts of
that discourse recorded by St. Matthew ; as the
commentary upon the third, the fixth, and seventh

, Commandments; the directions for regulation of private prayer, alms and fafting ; that noble repreTentation of the providence of God, related at the end of the sixth chapter; the promise that God will hear our prayers, &c. that is, in fewer words, all from the 13th to the 29th verse of the fifth chapter of St. Matthew, the whole fixth chapter, and from verse 6 to verse the 16th of the feventh

2. St. Luke has but four Beatitudes, St. Mat: thew eight; and even those which are in both, are differently expressid. Blessed be ye poor, says St. Luke; poor in spirit, says St. Matthew. Blesed are ge that hunger, the former has it ; they which hunger and thirst after righteousness, the latter. Blessed are ye that weep now, for ye Mall laugh, says that Evangelist; Blessed are they that mourn, for they shall be comforted, says this, &c. But suppose the fermons were the same, St. Luke, as the Thorter in his relation of these Beatitudes, ought to be interpreted and understood by that larger and clearer delivery of them in St. Matthew.

3. St. Luke has added several woes, of which
we find nothing at all in the other Evangelift

4. As to point of time. The sermon recorded
in St. Matthew, was certainly deliver'd before the



healing of the leper; * for when Christ was come down from the mountain, the leper came with his request to him ; whereas St. Luke, who promises to relate things in their proper order, gives this miracle of healing the leper, chap. v. 12. and begins the sermon he has recorded, chap. vi. 17. So allo St. Luke reckons + Matthew among the twelve whom Christ had chosen, and says, he went down with these twelve, and preached the sermon as it is there related; whereas St. Matthew, when the fermon which he has given us was delivered, was not a Disciple, for he relates not his own being call’d, 'till some time after.

5. As to the place and posture also, St. Mat-. thew is express that the discourse was made by our Saviour, sitting, and on a mountain ; St. Luke is as clear, that when he said what he records, he was standing, and on a plain.

6. THERE is a difference also in the directing of these two discourses ; Blessed are they, in St. Matthew ; Blessed are ye, in St. Luke. The former is a standing character to serve in all ages of the Church of Christ; the latter seems a particular address to the Disciples then about him, and an application to their present condition.

From all which it is thought reasonable to conclude, that the two Evangelists in these two places pretend not to deliver one and the same discourse, but that the like sayings and instructions being de livered at different times, each Evangelist has inser ted them in their proper places, in the form as they were then, and upon that occasion, delivered. The importance of which conclusion is 'no more than this, that if they are two different discourses, there will be no necessity of interpreting and explaining the one by the other.

Matth. viii. 1, 2.

| Luke vi. 15.

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HAVING thus consider'd the sermon on the mount in general, 'tis fit we should a little reflect upon the Beatitudes in particular. And with these our Saviour begins, in publishing to the world that new dispensation of the Gospel, we have so often {poke of, cstablish'd upon better promises, and full of the most valuable blessings, that we might see the difference betwixt the promulgation of the former law and the latter. When the law was given from mount Sinai, * there were thunders and lightnings, and the voice of a trumpet exceeding loud, so that all the people that was in the camp trembled; the Lord descended upon the mount in fire, and the {make thereaf afcended as the smoke of a furnace, the priests and people were kept at an awful distance, left the Lord Mould break forth upon them and confume them. But in the delivering of the Christian law it was far otherwise ; our meek and merciful Saviour (as it was prophecy'd of him, that by him God would + make a covenant of peace with his people, and make them and the places round abput bis bill a blessing) begins it with all the mildness possible, and sheds abroad his blessings with a bounteous hand, represents the mighty beauties, and the great advantages of religion, that he may rather allure than compel men to an obedience which will make them happy. Happiness indeed or blefsedness has always been the great enquiry of mankind, the common topic, or the grand conclusion proposed by all the heathen masters of morality, but never clearly made out, never fully settled 'till our Saviour here determined it. The schools of philosophy at Rome and Athers, and elsewherc, argu'd themselves out of breath upon this subject, and pursu'd the controversy 'till they perplex'd the question with their various, wild, imperfect, and

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Exod. xix.

Ezek. xxxir, 25, 26.


inconsistent schemes : But Almighty God, who confounds the wisdom of the wise, provided a more excellent way to manifest the truth in an affair of such importance, revealing it by his Son Christ Jesus, who was better qualify'd than all those philosophers to decide this case, being himself compleatly blessed as God, and tho' in human nature, free from the blindness, ignorance, and depraved affections of mankind. As such he was the fittest judge of true felicity; he best knew what would make men happy, and gave in his own perfon and character a lively transcript of all that happiness he taught. That he was poor in spirit, humble and lowly, appears by his avoiding popular * applause, declining power and honour, when the people would by force + have made him a King; ascribing to God the glory of his miracles # and his doctrine; and giving thanks to God * upon all oce casions, even for the common benefits of life; rejecting a state of wealth and plenty t, and living all his days in a poor and mean condition, as knowing that a man's happiness consisteth not in the abundance of things which he polleseth; and, in a word, tho' he was equal with God †, yet for our. fakes he made himself of no reputation, took upon him the form of a servant, and was made in the likeness of man; and being found in fashion as a man, he humbled bimself and became obedient to the death, even to the death of the cross. That he was a true mourner for the sins of others, and for their sufferings (those were the only sins he could mourn for, himself being without spot, of sin entirely innocent, and those the only sufferings he thought deserved t concern,) is evident from his pathetic * lament



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* Matth. viii. 4. Mark i. 45. † John vi. 15.
# Luke viii. 39.
* Matth. xi. 25.

John xi. 41. f Matth. iv. 8, 9, 10.

# Phil. ii. 6, 7, 8. Luke xxiii. 28. * Mark xximis. Luke xix, 41, 42

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ing the hardness and obstinacy of the Jews, and the fatal consequences of it in their utter ruin, which he foresaw. His meekness


many instances; towards God, in a moft abfolute fubmission to his will under his most bitter fufferings ; toward the governors of his country, both in church and state, by his frequenting the Jewish * synagogues, submitting to pay tribute, furrendring willingly to the high priest's officers, who # took him, and acknowledging and * yielding to the civil power of Pilate, tho' he had done nothing which deserved his sentence; toward his parents, by a due subjection to t them; toward his enemies, by the most perfect patience under all their malice and reproaches, a cheerful forgiveness of them, labouring all his life to do them good, praying heartily for them upon the cross, and undergoing death for their redemption and salvation; toward his friends his Disciples, by bearing with their infirmities, and condescending to the lowest offices # of kindness and respect to them; toward his inferiors, that is indeed to all men, by the greatest humility and gentleness in every part of his conduct, as might be fhewn, if I had time, in many particulars. That he * hungred and thirsted after

. righteousness, will need little proof. He took care to fulfil all + righteousness himself; his whole life was spent in labouring to promote it amongst others, and he gave himself to death for us, to this very end, † that he might redeem us from all iniquit ty, and purify to himself a peculiar people zealous of good works. His merciful temper shew'd it felf in his tender and compassionate sense of every * mi# John xviii. 11. Luke xxii. 42.

* Luke iv. 16. | Matth. xvii. 27.

# Matth. xxvi. 47, oc. John xviii. 36. 7 Luke ij. 51. # John xiii. 4, 5. Matth. iii. 15.

† John viii, 45. # Tit. ii. 14. * Matth. xx. 34. Luke vii, 13.


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